NOTES TO CHAPTER 10

1. Raiment of Camel's Hair.—Through the prophet Zechariah (13:4) a time was foretold in which professing prophets would no longer "wear a rough garment to deceive." Of the raiment of camel's hair worn by John the Baptist, the Oxford and other marginal readings render the expression "a garment of hair" as more literal than the Bible text. Deems (Light of the Nations, p. 74, note) says: "The garment of camel's hair was not the camel's skin with the hair on, which would be too heavy to wear, but raiment woven of camel's hair, such as Josephus speaks of (B. J. i, 24:3)."

2. Locusts and Wild Honey.—Insects of the locust or grasshopper kind were specifically declared clean and suitable for food in the law given to Israel in the wilderness. "Yet these may ye eat of every flying creeping thing that goeth upon all four, which have legs above their feet, to leap withal upon the earth; even these of them ye may eat; the locust after his kind, and the bald locust after his kind, and the beetle after his kind, and the grasshopper after his kind." (Lev. 11:21, 22.) At the present time locusts are used as food by many oriental peoples, though usually by the poorer classes only. Of the passage referring to locusts as part of the Baptist's food while he lived as a recluse in the desert, Farrar (Life of Christ, p. 97, note,) says: "The fancy that it means the pods of the so-called locust tree (carob) is a mistake. Locusts are sold as articles of food in regular shops for the purpose at Medina; they are plunged into salt boiling water, dried in the sun, and eaten with butter, but only by the poorest beggars." Geikie (Life and Words of Christ, vol. 1, pp. 354, 355) gives place to the following as applied to the Baptist's life: "His only food was the locusts which leaped or flew on the bare hills, and the honey of wild bees which he found, here and there, in the clifts of the rocks, and his only drink a draught of water from some rocky hollow. Locusts are still the food of the poor in many parts of the East. 'All the Bedouins of Arabia, and the inhabitants of towns in Nedj and Hedjaz, are accustomed to eat them,' says Burckhardt. 'I have seen at Medina and Tayi, locust shops, where they are sold by measure. In Egypt and Nubia they are eaten only by the poorest beggars. The Arabs, in preparing them for eating, throw them alive into boiling water, with which a good deal of salt has been mixed, taking them out after a few minutes, and drying them in the sun. The head, feet, and wings, are then torn off, the bodies cleansed from the salt, and perfectly dried. They are sometimes eaten boiled in butter, or spread on unleavened bread mixed with butter.' In Palestine, they are eaten only by the Arabs on the extreme frontiers; elsewhere they are looked on with disgust and loathing, and only the very poorest use them. Tristram, however, speaks of them as 'very palatable.' 'I found them very good,' says he, 'when eaten after the Arab fashion, stewed with butter. They tasted somewhat like shrimps, but with less flavour.' In the wilderness of Judea, various kinds abound at all seasons, and spring up with a drumming sound, at every step, suddenly spreading their bright hind wings, of scarlet, crimson, blue, yellow, white, green, or brown, according to the species. They were 'clean,' under the Mosaic Law, and hence could be eaten by John without offence."

Concerning the mention of wild honey as food used by John, the author last quoted says in a continuation of the same paragraph: "The wild bees in Palestine are far more numerous than those kept in hives, and the greater part of the honey sold in the southern districts is obtained from wild swarms. Few countries, indeed, are better adapted for bees. The dry climate, and the stunted but varied flora, consisting largely of aromatic thymes, mints, and other similar plants, with crocuses in the spring, are very favourable to them, while the dry recesses of the limestone rocks everywhere afford them shelter and protection for their combs. In the wilderness of Judea, bees are far more numerous than in any other part of Palestine, and it is, to this day, part of the homely diet of the Bedouins, who squeeze it from the combs and store it in skins."

3. John's Inferiority to the Mightier One He Proclaimed.—"One mightier than I cometh, the latchet of whose shoes I am not worthy to unloose" (Luke 3:16), or "whose shoes I am not worthy to bear" (Matt. 3:11); this was the way by which the Baptist declared his inferiority to the Mightier One, who was to succeed and supersede him; and a more effective illustration would be difficult to frame. To loosen the shoe latchet or sandal thong, or to carry the shoes of another, "was a menial office betokening great inferiority on the part of the person performing it." (Smith's Dict. of the Bible.) A passage in the Talmud (Tract. Kidduschin xxii:2) requires a disciple to do for his teacher whatever a servant might be required to do for his master, except the loosing of his sandal thong. Some teachers urged that a disciple should carry his humility even to the extreme of carrying his master's shoes. The humility of the Baptist, in view of the widespread interest his call aroused, is impressive.

4. The Order in which the Temptations Were Presented.—But two of the Gospel-writers specify the temptations to which Christ was subjected immediately after His baptism; Mark merely mentions the fact that Jesus was tempted. Matthew and Luke place first the temptation that Jesus provide for Himself by miraculously creating bread; the sequence of the later trials is not the same in the two records. The order followed in the text is that of Matthew.

5. The Devil's "If."—Note the later taunting use of that diabolical if as the Christ hung upon the cross. The rulers of the Jews, mocking the crucified Jesus in His agony said, "Let him save himself if he be the Christ." And the soldier, reading the inscription at the head of the cross derided the dying God, saying: "If thou be the king of the Jews, save thyself." And yet again, the unrepentant malefactor by His side cried but, "If thou be Christ, save thyself and us." (Luke 23:35-39.) How literally did those railers and mockers quote the very words of their father the devil (see John 8:44). See further, page 658 herein.

6. Baptism Required of All.—Baptism is required of all persons who live to the age of accountability in the flesh. None are exempt. Jesus Christ, who lived as a Man without sin in the midst of a sinful world, was baptized "to fulfil all righteousness." Six centuries before this event, Nephi, prophesying to the people on the western continent, foretold the baptism of the Savior, and thus drew therefrom the necessity of baptism as a universal requirement: "And now, if the Lamb of God, he being holy, should have need to be baptized by water, to fulfil all righteousness, O then, how much more need have we, being unholy, to be baptized, yea, even by water.... Know ye not that he was holy? But notwithstanding he being holy, he sheweth unto the children of men, that according to the flesh, he humbleth himself before the Father, and witnesseth unto the Father that he would be obedient unto him in keeping his commandments" (B. of M., 2 Nephi 31:5, 7). See The Articles of Faith, vi:18-29.

CHAPTER 11.
FROM JUDEA TO GALILEE

THE BAPTIST'S TESTIMONY OF JESUS

During the period of our Lord's retirement in the wilderness the Baptist continued his ministry, crying repentance to all who would pause to hear, and administering baptism to such as came duly prepared and asking with right intent. The people generally were greatly concerned over the identity of John; and as the real import of the voice³⁰⁹ dawned upon them, their concern deepened into fear. The ever recurring question was, Who is this new prophet? Then the Jews, by which expression we may understand the rulers of the people, sent a delegation of priests and Levites of the Pharisaic party to personally question him. He answered without evasion, "I am not the Christ," and with equal decisiveness denied that he was Elias, or more accurately, Elijah, the prophet who, the rabbis said through a misinterpretation of Malachi's prediction, was to return to earth as the immediate precursor of the Messiah.³¹⁰ Furthermore, he declared that he was not "that prophet," by which was meant the Prophet whose coming Moses had foretold,³¹¹ and who was not universally identified in the Jewish mind with the expected Messiah. "Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias."³¹² The Pharisaic envoys then demanded of him his authority for baptizing; in reply he affirmed that the validity of his baptisms would be attested by One who even then was amongst them, though they knew Him not, and averred: "He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose."³¹³

John's testimony, that Jesus was the Redeemer of the world, was declared as boldly as had been his message of the imminent coming of the Lord. "Behold the Lamb of God, which taketh away the sin of the world," he proclaimed; and, that none might fail to comprehend his identification of the Christ, he added: "This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water."³¹⁴ That the attestation of the ministering presence of the Holy Ghost through the material appearance "like a dove" was convincing to John is shown by his further testimony: "And John bare record saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God."³¹⁵ On the day following that of the utterance last quoted, John repeated his testimony to two of his disciples, or followers, as, Jesus passed, saying again: "Behold the Lamb of God."³¹⁶